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The Sepoy
The Sepoy
PREFACE
All these sketches, except "The Sikh" and "The Drabi," were written in Mesopotamia. My aim has been, without going too deeply into origins and antecedents, to give as accurate a picture as possible of the different classes of sepoy. In Mesopotamia I met all the sixteen types included in this volume, some for the first time. My acquaintance with them was at first hand. But neither sympathy nor observation can initiate the outsider into the psychology of the Indian soldier; or at least he cannot be certain of his ground. One must be a regimental officer to understand the sepoy, and then as a rule one only knows the particular type one commands.
Therefore, to avoid mistakes and misconceptions, everything that I have set down has been submitted to authority, and embodies the opinion of officers best qualified to judge-that is to say, of officers who have passed the best part of their lives with the men concerned. Even so I have no doubt that passages will be found that are open to dispute. Authorities disagree; estimates must vary, especially with regard to the relative worth of different classes; and one must always bear in mind that every company officer who is worth his salt is persuaded that there are no men like his own. It is a pleasing trait and an essential one. For it is the sworn confraternity between the British and Indian officer, and the strong tie that binds the sepoy to his Sahib which have given the Indian Army its traditions and prestige.
All references and statistics concerning the Indian Army will be found to relate to the pre-war establishment; and no class of sepoy is included which has been enlisted for the first time since 1914. At the outbreak of war the strength of the Army in India was 76,953 British and 239,561 Indian. During the war 1,161,789 Indians were recruited. The grand total of all ranks sent overseas from India was 1,215,338. The casualties sustained by the force were 101,439. Races which never enlisted before enlisted freely, and the Indian Army List when published on the conclusion of Peace will be changed beyond recognition.
One or two classes I have omitted. The introduction of the Gujar, Meo, Baluchi and Brahui, for instance, as separate types, would be an error of perspective in a volume this size. It is hardly necessary to differentiate the Gujar from the Jat; the origin of the two races is much the same, and in appearance they are not always distinguishable. The Meo, too, approximates to the Merat. The Baluchi proper has practically ceased to enlist, and the sepoy who calls himself a Baluch is generally the descendant of immigrants. There is also a scattering of Brahuis in the Indian Army. They and the Baluchis are of the same stock, and are supposed to have come from Aleppo way, though in some extraordinary manner which nobody can understand the Brahuis have picked up a Dravidian accent.
It is difficult, too, to write of the Madrasi-Hindu, Mussalman, or Christian-as an entity apart. All I know of him is that in the Indian Sappers and Miners and Pioneer regiments, when he is measured with other classes, his British officer speaks of him as equal to the best.
The names of the officers to whom I am indebted would make a long list. I met them in camps, messes, trenches, dugouts, and in the open field. Some are old friends; others are unknown to me by name; many are unaware that they have contributed material for these sketches; and I can only thank them collectively for their help. For verification I have consulted the official handbooks of the Indian Army; and for certain of my references to the achievements of the Indian Army in France I am indebted to the semi-official history ("The Indian Corps in France," by Lieut. – Col. J. W. B. Merewether, C.I.E., and Sir Frederick Smith) published under the authority of the Secretary of State for India. One chapter, "The Drabi," I have taken almost bodily from my "Year of Chivalry," which also included the story of Wariam Singh; my thanks are due to the publishers, Messrs. Simpkin Marshall, for their permission to reprint it. For the account of the Jharwas I am indebted to an officer in a Gurkha regiment who wishes to remain anonymous. For illustrations my thanks are due to General Holland Pryor, M.V.O., Major G. W. Thompson, and Lieut. – Cols. Alban Wilson, D.S.O., R. C. Wilson, D.S.O., M.C., F. L. Nicholson, D.S.O., M.C., H. M. W. Souter, W. H. Carter, E. R. P. Berryman, and Mr. T. W. H. Biddulph, C.I.E.
Two Indian words occur frequently in these pages. They are izzat and jiwan, words that are constantly in the mouths of officers and sepoys. "Izzat" is best rendered by "honour" or "prestige"; "jiwan" means a "youngster," and is applied to the rank and file of the Indian Army without reference to age. I have kept the vernacular forms, as it is difficult to find exact English equivalents, and much that is homely and familiar in the words is lost in translation.
THE GURKHA
So much has been written of the Gurkha and the Sikh that officers who pass their lives with other classes of the Indian Army are tired of listening to their praises. Their fame is deserved, but the exclusiveness of it was resented in days when one seldom heard of the Mahratta, Jat, Dogra, and Punjabi Mussalman. But it was not the Gurkha's or the Sikh's fault if the man in the street puts them on a pedestal apart. Both have a very distinctive appearance; with the Punjabi Mussalman they make up the bulk of the Indian Army; and their proud tradition has been won in every fight on our frontiers. Now other classes, whose qualities were hidden, live in the public eye. The war has proved that all men are brave, that the humblest follower is capable of sacrifice and devotion; that the Afridi, who is outwardly the nearest thing to an impersonation of Mars, yields nothing in courage to the Madrasi Christian of the Sappers and Miners. These revelations have meant a general levelling in the Indian Army and the uplift of classes hitherto undeservedly obscure. At the same time the reputation of the great fighting stocks has been splendidly maintained.
The hillmen of Nepal have stood the test as well as the best. Ask the Devons what they think of the 1/9th Gurkhas who fought on their flank on the Hai. Ask Kitchener's men and the Anzacs how the 5th and 6th bore themselves at Gallipoli, and read Ian Hamilton's report. Ask Townshend's immortals how the 7th fought at Ctesiphon; and the British regiments who were at Mahomed Abdul Hassan and Istabulat what the 1st and 8th did in these hard-fought fights. Ask the gallant Hants rowers against what odds the two Gurkha battalions1 forced the passage of the Tigris at Shumran on February 23rd. And ask the commander of the Indian Corps what sort of a fight the six Gurkha battalions2 put up in France.
Nothing could have been more strange to the Gurkha and more different from what his training for frontier warfare had taught him to expect than the conditions in Flanders. The first trenches the Gurkhas took over when they were pushed up to the front soon after their arrival in France were flooded and so deep that the little men could not stand up to the parapet. They were exposed to the most devastating fire of heavy artillery, trench-mortars, bombs, and machine guns. Parts of their trench were broken up and obliterated by the Hun Minnewerfers and became their graves. They hung on for the best part of a day and a night in this inferno, but in the end they were overwhelmed and driven out of the position, as happens sometimes with the best troops in the world. The surprising thing is that they became inured to this kind of warfare. Not only did they stand their ground, but in more than one assault they drove the Huns from their positions, and in September, 1915, the same battalion that had suffered so severely near Givenchy carried line after line of German trenches west of Martin du Pietre.
Those early months in France, when our troops, ill provided with bombs and trench-mortars and inadequately supported by artillery, were shattered by a machinery of destruction to which they could make little reply, were very much like hell. The soldier's dream of war had come, but in the form of a nightmare. Afterwards in Mesopotamia, the trench-fighting at El-Hannah and Sannaiyat was not much more inspiring. But the hour was to come when our troops had more than a sporting chance in a fight, and war became once more for the man at the end of the rifle something like his picture of the great game. The Gurkhas were severely tried in the ordeal by which this change was effected, and they played a stout part especially in the Tigris crossing, the honour of which they shared with the Norfolks; but, like the British Tommy in these trying times, they were always cheerful.
It is not the nature of any Sepoy to grouse. Patience and endurance is the heritage of all, but cheerfulness is most visible in the "Gurkh." He laughs like Atkins when the shells miss him, and he is never down on his luck. When the Turks were bombarding us on the Hai, I watched three delighted Gurkhas throwing bricks on the corrugated iron roof of a signaller's dug-out. A lot of stuff was coming over, shrapnel and high explosive, but the Gurkhas were so taken up with their little joke of scaring the signallers that the nearer the burst the better they were pleased. The signallers wisely lay "doggo" until one of the Gurkhas appeared at the door of the dug-out and gave the whole show away by a too expansive grin.
In France the element of shikar was eliminated. It would be affectation in the keenest soldier to pretend that he enjoyed the long-linked bitterness of Festubert, Givenchy, and Neuve Chapelle. But in Mesopotamia, especially after the crossing of the Tigris and the capture of Baghdad, there were many encounters in which one could think of war in the terms of sport. "There has been some shikar," is the Gurkha's way of describing indifferently a small scrap or a big battle. Neuve Chapelle was shikar. And it was shikar the other day when a Gurkha patrol by a simple stratagem surprised some mounted Turks. The stratagem succeeded. The Turks rode up unsuspectingly within easy range, but the Gurkhas did not empty a single saddle. Their British officer chaffed them on their bad shooting; but the havildar grinned and said, "At least a little shikar has taken place." That is the spirit. War is a kind of sublimated shikar. It is the mirror of the chase. The Gurkha is hunting when he is battle-mad, and sees red; and he is hunting when he glides alone through the grass or mud on a dark, silent night to stalk an enemy patrol. Following up a barrage on the Hai, the 1/9th were on the Turks like terriers. "Here, here, Sahib!" one of them called, and pointing to a bay where the enemy still cowered, pitched his bomb on a Turk's head with a grin of delight and looked round at a paternal officer for approval. Another was so excited that he followed his grenade into the trench before it had burst, and he and his Turk were blown up together.
The first time I saw Gurkhas in a civilized battle was at Beit Aieesa, where the little men were scurrying up and down the trenches they had just taken, with blood on their bayonets and clothes, bringing up ammunition and carrying baskets of bombs as happy and keen and busy as ferrets. They had gone in and scuppered the Turk before the barrage had lifted. They had put up a block and were just going to bomb down a communication trench. I saw one of them pull up the body of a British Tommy who had been attached to the regiment as a signaller and was bombed into a mess. The Gurkha patted him on the shoulder and disappeared behind the traverse without a word.
The Gurkha fights as he hunts. Parties of them go into the jungle to hunt the boar. They beat the beast up and attack him with kukris when he tries to break through their line. It is a desperate game, and the casualties are a good deal heavier than in pig-sticking. The Gurkha's attitude to the Turk or the Hun is his attitude to the boar. There is no hostility or hate in him, and he is a cheerful, if a grim, fighter. There was never a Gurkha fanatic. The Magar or Gurung does not wish to wash his footsteps in the blood of the ungodly. To the righteous or the unrighteous stranger he is alike indifferent. There is no race he would wish to extirpate, and he has few prejudices and no hereditary foes. When his honour or interest is touched he is capable of rapid primitive reprisals, but he does not as a rule brood or intrigue. His outlook is that of a healthy boy. There is no person so easy to get on with as the "Gurkh." The ties of affection that bind him to his regimental officers are very intimate indeed. When the Sahib goes on leave trekking, or shooting, or climbing, he generally takes three or four of the regiment with him. I have often met these happy hunting-parties in and beyond the Himalayas. I have a picture in my mind of a scene by the Woolar Lake in Kashmir. The Colonel of a Gurkha regiment is sitting in a boat waiting for a youth whom he has allowed to go to a village on some errand of his own. The Colonel has waited two hours. At last the youth appears, all smiles, embracing a pumpkin twice the size of his head. No rebuke is administered for the delay. The youth squats casually in the boat at his Colonel's feet, and as he cuts the pumpkin into sections, makes certain unquotable comments on the village folk of Kashmir. As the pair disappear across the lake over the lotus leaves I hear bursts of laughter.
The relations between officers and men are as close as between boys and masters on a jaunt together out of school, and the Gurkha no more thinks of taking advantage of this when he returns to the regiment than the English schoolboy does when he returns to school. It is part of his jolly, boyish, uncalculating nature that he is never on the make. In cantonments, when any fish are caught or any game is shot, the first-fruits find their way to the mess. No one knows how it comes. The orderly will simply tell you that the men brought it. Perhaps after a deal of questioning the shikari may betray himself by a fatuous, shy, bashful grin.
The Gurkha does not love his officer because he is a Sahib, but because he is his Sahib, and the officer has to prove that he is his Sahib first, and learn to speak his language and understand his ways. A strange officer coming into a Gurkha regiment is not adopted into the Pantheon at once. He has to qualify. There may be a period of suspicion; but once accepted, he is served with a fidelity and devotion that are human and dog-like at the same time. I do not emphasize the exclusive attachment of the Gurkha to his own Sahib as an exemplary virtue; it is a fault, though it is the defect of a virtue. And it is a peculiarly boyish fault. It is the old story of magnifying the house to the neglect of the school. Infinite prestige comes of it; and this is to the good. But prestige is often abused. Exclusiveness does not pay in a modern army. In the organism of the ideal fighting machine the parts are compact and interdependent; and it would be a point to the good if every Gurkha were made to learn Hindustani and encouraged to believe that there are other gods besides his own.